Tag: envy

Avoiding Envy

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by Srila Bhakti Sundar Govinda Deva-Goswami Maharaj. Speaking on 16 January 2006 from Sri Nabadwip Dham.

“For two or three days I have been thinking of how I can say this to the devotees: I am trying as possible, and they must also try as possible; but the cheṣṭā, the trying attitude, must be perfect, otherwise we will cheat our own selves.”

We cannot say that we are always expert and firm in Kṛṣṇa consciousness, but we are trying. That is the nature of the Vaiṣṇava. The Vaiṣṇava is always saying, “I want to be a servant of the servant of the servant.” It is necessary to be more and more conscious about this matter. For two or three days I have been thinking of how I can say this to the devotees: I am trying as possible, and they must also try as possible; but the cheṣṭā, the trying attitude, must be perfect, otherwise we will cheat our own selves. This is very exclusive, but important for everyone.

What is religion? This is the first thing. Religion has so many forms, because people have so many natures. Not only humans, but dogs, cows, elephants, lions, tigers, jackals—everyone has some nature, and the jīva-soul is living everywhere. But religion is one for everyone. That is very important to consider.

We cannot get the human body easily.

bahūnāṁ janmanām ante jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ
(Śrīmad Bhagavad-gītā: 7.19)

Bahūnāṁ janmanām ante: so many births have passed before, and then by sukṛti, by good fortune, by the mercy of the servitors of the Lord, the Vaiṣṇavas, by the mercy of Guru—through so many channels the merciful rain has come to us, and we have got this human body.

There are 400,000 species of humans; but Mahāprabhu said,

bhārata-bhūmite haila manuṣya-janma yāra
janma sārthaka kari’ kara para-upakāra
(Śrī Chaitanya-charitāmṛta: Ādi-līlā, 9.41)

[“One who has taken his birth as a human being in the land of India should make his life successful and work for the benefit of all other people.]

Everywhere in this world there are many species of humans, but that is not sufficient: who has taken birth in Bhārat [India], where the earth is fertile for religion, where the Veda, Vedānta, and Upaniṣads appeared, where āmnāya—the knowledge that descends from the transcendental world through some particular qualified soul—appears, and where God, Lord Kṛṣṇa Himself, appeared in different incarnations; who receives the manuṣya-janma, the human body, here, has more fortune. Mahāprabhu clearly told this to us.

We see that in India there are so many religious ideals: māyāvad, viśiṣṭādvaitavād, Vaiṣṇavism, Madhvāchārya, and so on—so many. Jungle religion, village religion, and city religion take different forms in India, but the pure religious ideal is given in the Vedas, Vedānta, and Upaniṣads, and in a historical form in the Mahābhārata. There is an expression: yā nei Mahābhārate tā nei Bhārate, yata āchhe Mahābhārate sakala-i āchhe Bhārate. “What is not in Mahābhārata, that is not in India, and what is in Mahābhārata, that is all in India.” Then, we can believe that religion is full-fledged in Mahābhārata.

Who has given that to us? We have got some consciousness about different ideals of dharma, religion, but the giver is Vedavyās. Through Vedavyās we have got the knowledge of the Veda, Vedānta, Upaniṣad, and so on. Finally, however, Vedavyās was not happy, because Vedavyās knew, “What I am giving is not palatable for everyone; it is the medicine for sick men, medicine for poor persons, but not medicine for healthy persons.” He did not know how to give this, and for that reason he was very unhappy. “I have given everything. I have given Mahābhārata: inside of that is Śrīmad Bhagavad-gītā, and we can say that the gist of Mahābhārata and the gist of knowledge is within Śrīmad Bhagavad-gītā. That has also been given.” But it was not given in a full-fledged way. In the battlefield you cannot say how the gopīs played with Kṛṣṇa! He indicated that as it was possible, but he knew it was not sufficient. He was thinking about this and then through telepathy his Gurudev Nārad Goswāmī came in front of him and asked,

“How are you?”

Vedavyās said, “Well, Prabhu, I am just thinking about your lotus feet, because I am not happy. I am not well. Physically I have no disease, but mentally I am unsatisfied.”

And Nārad Goswāmī said, “I understand that. For that reason I have come to see you, to give some nourishment to you.”

“What, Prabhu, you know my situation?”

“Yes, I know!”

jugupsitaṁ dharma-kṛte ’nuśāsataḥ
svabhāva-raktasya mahān vyatikramaḥ
yad-vākyato dharma itītaraḥ sthito
na manyate tasya nivāraṇaṁ janaḥ
(Śrīmad Bhāgavatam: 1.5.15)

[The people in general are naturally inclined to enjoy, and you have encouraged them in that way in the name of religion. This is verily condemned and is quite unreasonable. Because they are guided under your instructions, they will accept such activities in the name of religion and will hardly care for prohibitions.]

“What can I say to you? You have given everything, but it has not properly manifested, and it will not enter into the heart of everyone, because they do not even know where they are living! You need to settle them; they need to stand in their own land, and then you can give them everything else. They have no land, they are refugees here; you have given them some food, some dress, etc. but they have not got proper accommodation.

You have given,

naiṣkarmyam apy achyuta-bhāva-varjitaṁ
na śobhate jñānam alaṁ nirañjanam
kutaḥ punaḥ śaśvad abhadram īśvare
na chārpitaṁ karma yad apy akāraṇam
(Śrīmad Bhāgavatam: 1.5.12)

[Knowledge of self-realisation, even though free from all material affinity, does not look well if devoid of a conception of the Infallible [God]. What, then, is the use of fruitive activities, which are naturally painful from the very beginning and transient by nature, if they are not utilised for the devotional service of the Lord?]

When he received these special teachings from Nārada Goswāmī, Vyāsadev meditated; Nārada had also told him, “I am giving this mantram, this knowledge to you, and if you meditate on it, it will reveal itself to you.” Then Vyāsadev meditated and he saw,

bhakti-yogena manasi samyak praṇihite ’male
apaśyat puruṣaṁ pūrṇaṁ māyāṁ cha tad-apāśrayām
(Śrīmad Bhāgavatam: 1.7.4)

[Thus he fixed his mind, perfectly engaging it by linking it in devotional service [bhakti-yoga] without any tinge of materialism, and thus he saw the Absolute Personality of Godhead along with His external energy, which was under full control.]

Vyāsadev saw the position of the Supreme Personality of Godhead, His paraphernalia, His devotees, His chit-śakti, His jīva-śakti, His māyā-śakti—everything. Then by the grace of his Gurudev Nārada Goswāmī, he composed the Śrīmad Bhāgavat. ‘Composed’ means that he explained what knowledge he received from Nārada Goswāmī. Then he wanted to distribute that knowledge to others, but he considered: previously he gave so much knowledge to everyone, and now he wanted to give something new, some correction, so who, better than him, could present this knowledge? Then he remembered Śukadev. Only that boy, strī-pum-bhidā na tu sutasya vivikta-dṛṣṭeḥ [“who is so pure that he does not distinguish between male and female bodies” SB: 1.4.5], only that boy can give it. Then he searched for his own boy, Śukadev.

Śukadev had forgotten everything. Pariniṣṭhito ‘pi nairguṇye: he was always existing on the platform of transcendental knowledge. But Vedavyās searched for him and gave him that knowledge, and Śukadev Goswāmī distributed that knowledge in Parīkṣit Mahārāj’s assembly; then Sūta Goswāmī spoke that at the meeting of 60,000 ṛṣis. Vedavyās then composed the full history of Kṛṣṇa-līlā, of that divine abode, and so many beautiful things. Vyāsadev collected everything and gave it to Śukadev; Śukadev gave everything; and then Vyāsadev composed everything and gave it to us, in the divine form of Śrīmad Bhāgavat.

Vyāsadev mentioned that Śrīmad Bhāgavat is the divine form of Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead: padau yadiyau prathama dvitīyau (“The first and second cantos are His two feet.” —Padma-purāṇa), and so on.

kṛṣṇe sva-dhāmopagate dharma-jñānādibhiḥ saha
kalau naṣṭa dṛśām eṣa purāṇārko ’dhunoditaḥ
(Śrīmad Bhāgavatam: 1.3.43)

[“After Lord Kṛṣṇa departed for His abode along with religious principles and transcendental knowledge, this Purāṇa, Śrīmad-Bhāgavatam, has arisen like the sun in this Age of Kali to enlighten those who have no spiritual vision.”]

These are all historical matters, which you know already. What I want to say, what I have been thinking about how to present to you all for two or three days—and it is necessary to follow what I shall say now, that will be so important and so good for my friends—that is, dharma, what I started with: what kind of dharma are we practising?

dharmaḥ projjhita-kaitavo ‘tra paramo nirmatsarāṇāṁ satāṁ
(SB: 1.1.2)

[Here, the highest dharma, in which cheating is utterly rejected, is given for the sadhus who are free from envy.] 

That religion: we are the practitioners of Kṛṣṇa consciousness, that divine form of religion. That is dharma. Projjhita-kaitavo: we have been given so many explanations from our preceptors, but the main thing we must avoid is kaitava, cheating. And, paramo nirmatsarāṇāṁ satāṁ: we must not be envious. This is the vital point. Paramo nirmatsar: be that kind of sādhu, that kind of practitioner. Envy is very bad.

We are searching for our spiritual life, which is clean from jñāna-karmādy anāvṛtam [the coverings of jñāna and karma]. Ānukūlyena Kṛṣṇānuśīlanaṁ bhaktir uttamā [“The highest type of devotion is cultivated according to Kṛṣṇa’s satisfaction.” Brs: 1.1.11]. We want to worship our Lord with love and affection. With love and affection: this is the very vital point, because otherwise we cannot be engaged fully, and that is necessary. This is the first thing. And the second thing is: do not be envious. It is harmful for our spiritual movement, our spiritual life. It is very harmful and you must avoid that.

You are all very qualified and very clean-hearted personalities, born in the Western world, because you do not know what is what but you have joined by your sukṛti. Your good fortune is behind you, pushing you, and you have joined in Kṛṣṇa consciousness. Kṛṣṇa consciousness can reveal everywhere and you have all had this opportunity. But the obstacle is envy, so do not be envious of others, and always be affectionate and loving. Have a ‘loveful’ heart. Mahāprabhu said everyone should be merciful. Jīve doyā, Nāme ruchi, Vaiṣṇava-seva: serve the Vaiṣṇavas, chant the Holy Name of Lord Kṛṣṇa with love and affection, and be merciful to everyone. In this way proceed in the line of Kṛṣṇa consciousness. That is the real religion of the jīva-soul.

Vedavyās said it! Projjhita-kaitavo ’tra paramo nirmatsarāṇām. This gives us the opportunity to receive more and more promotion from this environment. We can very easily cross the specific gravity of the illusory environment. Everywhere there is some specific gravity and we can avoid that specific gravity and that illusion.

Dhṛ dhātu man dharma: dharma can hold us and give us firmness. Holding is necessary for any substance. Our position must be substantial, and that will develop if we can practise Kṛṣṇa consciousness with love and affection. Submission is the first condition and that is the launching pad from where we will throw ourselves. That launching pad must be substantial.

‘śraddhā’-śabde — viśvāsa kahe sudṛḍha niścaya
kṛṣṇe bhakti kaile sarva-karma kṛta haya
(Śrī Chaitanya-charitāmṛta: Madhya-līlā, 22.62)

[Sraddha means confident, firm faith that all activity is fulfilled through devotion to Krishna.]

This is necessary.

When I hear that other institutions are getting some joy in the line of preaching Kṛṣṇa consciousness, I feel a joyful heart, and through that I think I have got some more nourishment from this world. Otherwise how is it possible that our Mission is spreading around this world, especially to some of the atheistic countries, like Russia, like Hungary, like China, like Poland?

My days are passing and I see and feel that I will leave very soon. All my friends and family and the devotees of Śrīla Guru Mahārāj are proceeding, but I want them to be very serious about their practising life. Within this religion that they have taken, Mahāprabhu’s three directives are living and they must follow these. There is no other way!

tṛṇād api su-nīchena taror iva sahiṣṇunā
amāninā māna-dena kīrtanīyaḥ sadā hariḥ

[“The Lord’s Name is to be always chanted by one who is more humble than a blade of grass, tolerant like a tree, free from desire for respect, and who offers respect to others.”]

Hari-kīrtan is most essential. It is not necessary for us to capture a Ganges full of scriptures in our brain. At present Mahāprabhu has given us Hari-nām.

nāmaikaṁ yasya vāchi smaraṇa-patha-gataṁ śrotra-mūlaṁ gataṁ vā
śuddhaṁ vāśuddha-varṇaṁ vyavahita-rahitaṁ tārayaty eva satyam
(Padma-purāṇa)

 [If a devotee once utters the Holy Name of the Lord, or if it penetrates his mind or enters his ear, which is the channel of aural reception, that Holy Name will certainly deliver him from material bondage, whether vibrated properly or improperly, with correct or incorrect grammar, or properly joined or vibrated in separate parts.]

If we proceed with offence then the result will not come quickly, but if we will proceed in our line without offence we will get the result very quickly. Rūpa Goswāmī Prabhu said this. Then we will try as much as possible.

Our religion is Bhāgavat-dharma, Vaiṣṇava-dharma, jaiva-dharma. That is our religion. There are eighty-four hundred thousand species in this world; we are one of those species and we have received a super-chance, because we have the lotus feet of Śrī Chaitanya Mahāprabhu, who is the nondifferent form of Śrī Śrī Rādhā-Kṛṣṇa. At least we heard the name of Śrī Chaitanyadev!

We have this opportunity, and you are present here in Nabadwīp Dhām, so you must try to observe the mood of devotion of Śrī Chaitanya Mahāprabhu, His teachings, His divine mission, and activity.

Mahāprabhu said,

pṛthivīte āchhe yata nagarādi-grāma
sarvatra prachāra haibe mora nāma
(Śrī Chaitanya-bhāgavat: 4.126)

[“My name will be spread in every town and village in the world.”]

Now that is happening: everywhere, in every country, people are chanting and dancing. When I see the list of our ashrams worldwide I am surprised. You are all so fortunate and great, because Kṛṣṇa Himself has entered into your heart, and He will not leave you. You also cannot leave Him, whatever situation will come in your life. But you must be merciful to everyone and continue your spiritual life.

Die to Live

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All the ideals, high ideals we have ever accumulated or come in association to will all be given up. Not only our physical acquisition but our mental acquisition, all our mental prospects ever acquired—all given up. Dissolution of the whole mind, body, and only soul, naked soul will be taken to that land, with the help of so many saints of that calibre.

You can find the full audio recording and transcript of this talk here
ā-viriñchyād amaṅgalam
One is to look, with very neglected dignity, at even the post of the creator of this world. Lord Brahma, who can create this world, but is in the relativity of this mortal, nasty, world. Who has created, and who is master of this world, but is in the relativity of this nasty world, his position is also condemnable, what to speak of the ordinary persons.
karmaṇāṁ pariṇāmitvād ā-viriñchyād amaṅgalam
[vipaśchin naśvaraṁ paśyed adṛṣṭam api dṛṣṭa-vat]
(SB 11.19.18)
[“An intelligent person should see that any material activity is subject to constant transformation and that even on the planet of Lord Brahmā there is thus simply unhappiness. Indeed, a wise man can understand that just as all that he has seen is temporary, similarly, all things within the universe have a beginning and an end”.]
You and I, what is our position? Meagre. Even the creator of this whole mundane world is also surrounded with the inauspicious, reactionary consequences of life.
Then, next is “Shivo ’ham, Shivo ’ham, Shivo ’ham”. After Brahma there is Shiva: “Shivo ’ham: I do not care for material comfort, but independent of material comfort as a soul I can live.” That temperament. “Shivo ’ham: I don’t care for any material achievement, I am sufficient in myself. Atmarama, I am self-sufficient. I don’t require any exploitation of this world or of any world.” That is the marginal position.
But the domain over the head of that Shiva is so high, and so charming: when he comes in connection with that, “Oh, I want to enter as a slave to that holy and magnanimous land. I want to be a member, the lowest member of that land. Even an ant’s position in that noble domain is something to be envied, in Vaikuntha. And then over Vaikuntha is Goloka, deeper, the most comprehensive and most subtle, all-pervading. Goloka: a solid circle. It is the highest and subtlemost plane ever found. That is the foundation of all different variety of planes we can experience. Goloka: that is beautiful, that is love. Beauty and love are similar things: they are sweet and beyond power and power-seeking.
This has been definitely brought down for us by Mahaprabhu, Nityananda, and Srimad Bhagavatam, the last treatise of Vedavyas, the giver of the greatest magnitude of revealed truth in this world. Revealed truth in different forms, in its greatest magnitude and detail, was given by Vyasadev, from Badarik Ashram. And the key to that, to the highest cabin, was given first to his son Sukadev. And Sukadev tried to impress the then scholars of India with that highest ideal in the whole theological world. Sukadev did that successfully, and next there was another sitting in Naimisaranya, where 60,000 brahman scholars met just before this Kali-yuga, the iron age. In the assembly of Sukadev there was one present who was srutidhar: having once heard, he could remember eternally. That is srutidhar: only once hearing it is recorded final. There was one such peculiar scholar present, Suta, Ugrasrava: Ugrasrava, whose aural reception was extraordinary, revolutionarily extraordinary. Once one impression was caught, it was final. That Ugasrava, sruti, whose hearing is of a very, very higher degree, the highest degree. He was present in that assembly and he caught it and distributed it to the sixty thousand brahmanic scholars gathered in Naimisaranya just before the beginning of this Kali-yuga, the iron age. That is Bhagavatam.
When these four sittings were completed—one Narad to Vyasa, second Vyasa to Suka, third Suka to Pariksit in the scholar’s assembly, and fourth from Ugrasrava-suta to Saunakadi Rsis—then with an introduction of three slokas, Vyasadev sent it to the market: janmādy asya yato ’nvayāt (1.1.1), dharmaḥ projjhita-kaitavo ’tra paramaḥ (1.1.2), and nigama-kalpa-taror galitaṁ phalaṁ (1.1.3). These three poems introduced Bhagavatam: one about sambandha-jnan, what is what; the second what is the means to the end; and the third, what is the proper conception of the end, of the destination. Where we are, who am I, where am I, what am I—in this way, sambandha-jnan. And second abhideya, what is the means to my end. And third, what is the conception of the proper end of life. Different from all other recommendations from different theological scriptures. This is the speciality of this book: mainly, after liberation, how one can live a dignified life. It is meant for them.
Nirmatsarāṇāṁ satām: they must be free from all jealousy, Vyasadev said. It is meant for those particular saints who are completely free from any trace of jealousy. Nirmatsar. Jealousy means who cannot tolerate that any other than he will be in a higher position. That is jealousy. That is the test. At every step you are to feel without prejudice that everything in your paraphernalia is holding a higher position than you. If you are jealous then you can’t advance a single step there. Jealousy is fully eliminated if you are ready to tolerate that everyone you come across is holding a higher position than you. And you should not mind anything from that. No reaction. If you can tolerate that everything, every dust of that plane is superior, holding a superior position to you, that all are Prabhu, and you are the slave; if you can accommodate yourself in such a way then you will have a very higher place where you can enter and live. But nirmatsarāṇāṁ satām, this is not for the ordinary saints. The jealousy must be exhaustively eliminated. “When you feel that everything is superior and that you are the lowest, then you can hope to come to study this and you will be able to understand what I say; then you can have everything there, you can progress, and you can freely live and move there. But that temperament is the minimum demand from you, and that finishes everything. This demand finishes everything.”
I told one sahajiya,
vaikuṇṭhera pṛthivy-ādi sakala chinmaya
(Sri Chaitanya-charitamrta: 1.5.53)
“In Goloka, and also below in Vaikuntha, everything is made of spiritual dust. All atoms are spiritual, and that is of higher quality than you, soul, who wants to enter there.”
So you are to enter into that domain, and then you can hope to get the company of the Narayan-bhakta, and then higher up in Goloka Vrndavan. It is not a matter of joke, a matter of luxury, so easy. So deserve, then have. No deserve, no having. It is only imitation here, plodding in the mud and thinking I am in the divine lake of Radha Kunda. Death means ‘Die to live’. Death means not only this physical, but mental death, and the death of all our ambitious aspirations. Death means, die to live. Living is also wonderful living. Living is also a wonderful, strange thing in comparison with the present living. There is living. Living along with all good, all high, all divine, all superior. How happy living. Wherever I am breathing, everything is of higher quality than my own self. How happy. How elevating. But have we such courage, boldness to live there, to die a wholesale death? To die a wholesale death of all our experienced life, to be severed from all the valuable things we ever gathered experience of?
Is it possible for us? It is not so easy. All the ideals, high ideals we have ever accumulated or come in association to will all be given up. Not only our physical acquisition but our mental acquisition, all our mental prospects ever acquired—all given up. Dissolution of the whole mind, body, and only soul, naked soul will be taken to that land, with the help of so many saints of that calibre. It is stranger than a dream. Reality is stranger than a dream, than fiction. Our standard of prospect should be raised so high.
If we can have some conception of the truth then we will feel that what we aspire after at present is all sinful, nasty. “Why should I be a master of so many?” We hate slavery, but we will be able to understand what a dignified position it is to be a slave to such wonderful goodness, to a wonderful master. It is possible, not impossible to peep into that higher position of truth. We will be eager to cast ourselves at the feet of those holy persons.
Mahaprabhu once told in Puri to Sanatan Goswami,
sanātana, deha-tyāge kṛṣṇa yadi pāiye
koṭi-deha kṣaṇeke tabe chāḍite pāriye
(Sri Chaitanya-charitamrta: 3.4.55)
“Sanatan, if it would have been possible that by giving up this body I can get Krishna, then in a moment I am ready to sacrifice this body crores [ten millions] of times. In a moment I want to invite, to welcome death crores of times, die to live, if by doing so I can get my Lord Krishna.”
What kind of standard: where is Krishna, of Mahaprabhu’s conception? Mahaprabhu says, “In a moment, ei kṣane, in this moment I am ready to die crores of times, if by the result of that I can get Krishna; but no, Krishna is not so cheap.” What benefit is there by physical death? This is to give up a dress, a flesh and bone dress. What charm is there? There is something more. Some positive life is there. It is not that by negative sacrifice of all that we possess we can go. It is not that if we can have a naked body we can go. No. Some positive attraction for that, that is the real thing. Sraddha, sadhu-sanga. Serving tendency: that is the visa. Not a passport. I can collect any number of passports but a visa is necessary. The sanction of that place is necessary. But they are very broadhearted, very generous, very loving, and infinitely resourceful. Infinite resourcefulness is there.
Now England is trying its best to oust the foreigners. For so long they were liberal, but now a party has raised that so many foreigners have come to live in England and they are making the original British people’s life intolerable. So there must be some check over the immigrants.
But there [Vaikuntha, Goloka] is infinite, and no such limitation is there: “All may come, but come with good will. With good will, with standard good will you should come. You are all welcome, it is infinite, but you are to give up all your anti-tendencies of this land, and to keep them outside. You come, you come for the interest of us; for the whole country, you come. For the Lord, you come. You are all welcome, very earnestly and affectionately welcome. He is Lord of all of us, he is not only the Lord of a particular section, but he is the Lord of all, a loving Lord, an infinite Lord. His love is infinite, his ways are infinite, everything is infinite. So there is no possibility that our portion will be lessened if you come and partake of the service. No. Come. We rather want more; if more may be engaged his service, we will be happy, more happy, more happy. But service, mind that; service must be for his satisfaction. That is the criterion. We are all seeking, searching for his satisfaction, not any one of us, and if we find that lacking there, then we will turn into your enemy. With this idea all can come.”
Spoken by Srila B.R. Sridhar Dev-Goswami, 2 January 1983
This post is a continuation of the article Paradise Lost
You can find the full audio recording and transcript of this talk here

The religion of non-enviousness

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Srila-Govinda-Maharaj

“The mallika plant is a small plant, and when the sun rises he thinks, “Oh, if my flower will come like that in a bigger form then I shall be very happy. When will my flower be like the sun?’ That kind of hankering is good … but if you do not get it then no enviousness will come.”

In  Vaishnavism enviousness will not come. This is the best quality of a Vaishnava. If some enviousness will come you cannot feel good in any way. You will not be considered a good Vaishnava. If you see someone is enriched with spiritual property you will dance to see that, enjoy with him, and you will try to increase and develop your faith to your Guru. That is natural in spiritual life. If it will not come to you, you must feel you have some deficiency in faith. Your hankering must be there, “I want to be like that or more than that”, but enviousness will not come.
sūrya-pāne ye thāke mallikā-mukula
kata dine habe mukha ata baḍa phula
The mallika plant is a small plant, and when the sun rises he thinks, “Oh, if my flower will come like that in a bigger form then I shall be very happy. When will my flower be like the sun?” That kind of hankering is good. “My flower will also be like the sun, a big sun-flower.” Hankering is good, but if you do not get it then no enviousness will come.
Śrīmad Bhāgavat started from this point.
dharmaḥ projjhita-kaitavo ’tra paramo nirmatsarāṇāṁ satām
(1.1.2)

[“(This Srimad Bhagavat) completely rejects all cheating religion (and will be appreciated by) the supremely non-envious sadhus.”]

“What is inside of this book”—some identity is given here. Dharma, projjhita, kaitava, atra paramo nirmatsarāṇāṁ satām. The param dharma, supreme religion of the jiva-souls, is stated in this book, and not only that, those who have no enviousness and very great attachment for Lord Krishna are always tasting this book.
And,
vedyaṁ vāstavam vastu atra śivadaṁ tāpa-trayonmūlanam
This is the next stage. Vedyaṁ vāstavam vastu: reality the beautiful is explained here in Srimad Bhagavat. Vāstava vastu means reality. Atra śivadam means beautiful and giving our super benefit.
Spoken by Srila Gurudev on 24 August 1998 in Soquel, California, USA